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1821 he was made a chevalier of the Legion of Honour. For some time he acted as professor of zoology in the veterinary school at Alfort near Paris, and in 1830, when the chair of zoology of invertebrates at the Museum was divided after the death of Lamarck, Latreille was appointed professor of zoology of crustaceans, arachnids, and insects, that of molluscs, worms, and zoophytes being assigned to De Blainville. "On me donne du pain quand je n'ai plus de dents," said Latreille, who was then in his sixty-eighth year. He died on February 6, 1833.
In addition to the works already mentioned, the numerous works of Latreille include – Histoire naturelle générale et particulière des Crustacés et Insectes (14 vols., 1802-5), forming part of Sonnini's edition of Buffon; Genera Crustaceorum et Insectorum, secundum ordinem naturalem in familias disposita, 4 vols., 1806-7; Considerations générales sur l'ordre naturel des animaux composant les classes des Crustacés, des Arachnides, et des Insectcs, 1810; Families naturelles du règne animal, exposées succinctement et dans un ordre analytique, 1825; Cours d'Entomologie (of which only the first volume appeared, 1831); the whole of the section "Crustacés, Arachnides, Insectes," in Cuvier's Règne Animal; besides many papers in the Annales du Muséum, the Encyclopédie Methodique, the Dictionnaire Classique d'Histoire Naturelle, and elsewhere.
LAUBAN, chief town of a circle of the same name in the government of Liegnitz and province of Prussian Silesia, is situated in a picturesque valley, at the junction of the lines of railway from Görlitz and Sorau, 39 miles west-south-west from Liegnitz, in 51° 7' N. lat., 15° 17' E. long. Lauban is the seat of a chamber of commerce, and has a Roman Catholic and three Lutheran churches, a conventual house of the order of S. Magdalene, dating from the 14th century, a municipal library and museum, two hospitals, an orphanage, a gymnasium, and a collegiate institute for girls. The industrial establishments comprise tobacco, yarn, thread, and linen and woollen cloth manufactories, bleaching, calendering, and dyeing works, a bell-foundry, tile-kilns, breweries, and oil and flour mills. In 1880 the population was 10,779.
Lauban was founded in the 10th and fortified in the 13th century; in 1427 and 1431 it was devastated by the Hussites, and in 1640 by the Swedes. In 1761 it was the headquarters of Frederick the Great. In 1815 it was the last Saxon town that made its submission to Prussia.
LAUD, William (1573-1644), archbishop of Canterbury, was born at Reading on October 7, 1573. In 1590 he became a scholar of St John's, Oxford, and a fellow in 1593. In 1601 he entered the ministry of the church. In 1605 he married the earl of Devonshire to the divorced Lady Rich, an act which he never ceased to regret. In 1611 he became president of St John's. His career at Oxford brought him into collision with the authorities of the university. He was one of those who were revolted by the Calvinistic Puritanism which prevailed, and he upheld in a sharp irritating way the doctrines on the divine right of Episcopacy, and of the permanent existence of the church during the Middle Ages, which was regarded as rank heresy by the Puritans. In 1616 he was appointed to the deanery of Gloucester, and, with the king's approbation, removed the communion table in the cathedral to the east end. In 1621 James made him bishop of St David's, though, if a commonly received story is to be believed, he entertained grave doubts whether Laud would exercise the episcopal authority with wisdom. In 1622 the new bishop took part in a controversy with Fisher the Jesuit, on the claims of the Papal Church. His argument, which was afterwards published, was not only a serious contribution to controversial literature, but marks a distinct advance in the direction which was afterwards taken by Chillingworth.
The controversy with Fisher had been entered on in order to save Buckingham's mother from conversion to the Church of Rome. It failed in this object, but it gained for Laud considerable influence over Buckingham himself, and through Buckingham over Prince Charles, who when he became king in 1625 was attracted to an ecclesiastical adviser whose opinions so closely resembled his own, and whose firmness of character supplied a contrast to the irresoluteness of which he could scarcely be unconscious. During the first years of the reign Laud was frequently consulted in matters relating to the church. He is found favouring the promotion of anti-Puritan divines, approving Montague's Appello Cæsarem, and generally throwing his weight into the scale against the assumption of the House of Commons to lay down the law in politics and religion.
In 1628 Laud was made bishop of London, and when the ecclesiastical controversy came to a head in the session of 1629, his biography became identified, till the meeting of the Long Parliament, with the history of the Church of England.
Intellectually Laud's position was that of a man opposed to the dogmatism of the Calvinists. "The wisdom of the church," he wrote, "hath been in all ages, or the most, to require consent to articles in general as much as may be, because that is the way of unity, and the church in high points requiring assent to particulars hath been rent." Laud's love of peace unhappily led him to shrink from the free exuberance of spiritual life. Perhaps it could hardly be expected, in an age when each ecclesiastical party was longing to persecute all others, that any man placed in authority should think it possible to allow the struggling parties to grow up side by side, in what must have seemed the vain hope that liberty would bring a larger harmony. Laud, at least, had no conception of the kind. He was by nature a lover of order and discipline, devoid of the higher spiritual enthusiasm or breadth of judgment which characterizes the highest order of intellect. He spoke of Aristotle, the philosopher who lays such stress on the formation of habits, as his great master in humanis. All Laud's work in life was to attempt to form habits, to make men learn to be decent by acting decently, and to be religious by acting religiously. "Since I came to this place," he said of himself, "I laboured nothing more than that the external public worship of God – too much slighted in most parts of this kingdom – might be preserved, and that with as much decency and uniformity as might be, being still of opinion that unity cannot long continue in the church when uniformity is shut out at the church doors. And I evidently saw that the public neglect of God's service in the outward face of it, and the nasty lying of many places dedicated to that service, had almost cast a damp upon the true and inward worship of God, – which, while we live in the body, needs external helps, and all little enough to keep it in any vigour."
Upon these principles he acted, more especially after his promotion in 1633 to the archbishopric of Canterbury. His metropolitical visitation of the province enforced his system of uniformity in every parish contained in it. He had no sympathy with the special doctrines of the Papal Church, still less with its ceremonial; but he held that conformity to the prayer book was to be the universal rule. He gave great offence to the Puritans by insisting upon the removal of the communion table to the east end of the church, while the communicants were to receive the sacra ment on their knees. For this and for the enforcement of other observances he was stigmatized as an innovator, but he repelled the charge in the speech which he delivered at the trial in the Star Chamber of Prynne, Bastwick, and Burton in 1637, declaring that the Puritan usages were themselves innovations on the practice inculcated at the Reformation.
Nor did Laud confine himself to imposing ceremonies upon the clergy. The church courts undertook in those days to reform the morals of the laity, and Laud excited
